of a sensible object, and we should possess no sentient power capable of perceiving the whole, or of pronouncing any thing one. Thus, in the perception of a man, considered as one, how is it possible that the soul can be divided, so that the perception of a part shall be the same with the perception of the whole. But if we suppose the soul divisible in all her perceptions, since it is impossible she should be co-extended with every sentient object, in how many parts is the division to be made? Is the soul to be distributed into the same number of parts as the sensible object she perceives, so that every part of the soul may perceive the same part of the object? Or shall we say that the parts of the soul have no sensation of the parts of the object? But this would be absurd and impossible. If every part then of the soul perceived every part of a magnitude as a whole, since magnitude is divisible to infinity, and since, on this hypothesis, there must be innumerable sensations of every sensible object, there must be innumerable images, as it were, of the same thing in our principal part. Besides, if that which perceives is corporeal, it will not be possible for it to perceive in any other manner than as if certain images were impressed from a seal in wax, or in brass, or in any other sensible substance. But if the images of sensation exist as in humid bodies (which is most probable), they will certainly be confounded like images in water; nor can there be any memory, the image departing with its forming substance. And if we suppose the figures to remain like impressions in solid bodies, either it will not be possible for others to succeed while the former endure; and thus, sensations of other things cannot take place; or if others succeed, the former images must be immediately destroyed, and memory be no more. So that if we allow it possible to remember, and, besides this, to perceive other things, without any hindrance from former impressions, it is impossible that the soul should be corporeal. Since the soul, therefore, is an unextended, indivisible, and immaterial substance, it is consequently incorruptible and immortal; for every thing capable of dissolution and dispersion is either corporeal and composite, or exists in some subject from which it is inseparable. And indeed, whatever may be dissolved is corruptible, as being compounded from many. But whatever naturally subsists in something different from itself, when it is separated from its subject, immediately vanishes into non-entity. But the soul, as we have proved, is incorporeal; it is likewise removed from every subject, and naturally reverts to itself, and is therefore immortal and incorruptible.